TANGAZA COLLEGE 
THE CATHOLIC UNIVERSITY OF 

EASTERN AFRICA 

Ngulube Emmanuel George UP 

Et THAN .ASIA, A (THAI .LENG E TO CHRISTIAN NDERSTANDING OF DEATH & St FFERING UNDER 
NIEDIA IN FLU ENCE. 

(1 CASE STUM OP U. SARA, ZAME/A) 

MOM MAYOR 

Prof Raphael Wanjohi 

thesis Submitted in Partial Fulfillment of the Requirements for the 
Bachelor Of Arts in Religious Studies. 

DECEMBER 2004 

NAIROBI- KENYA. 



supervisor. 

	W ape' Name of Supervisor 

Signed.... 

DECLARATION 

I, the undersigned, declare that this essay (thesis) is my original work achieved through 

my personal reading, scientific research and critical reflection. It is submitted in partial 

fulfillment of the requirements for the degree of Bachelor of Arts in religious studies. It 

has never been submitted to any other college or university for academic credit. All 

resources have been cited in full arid acknowledged 

Signed 

Name of Student: PA IA4406 	9&9  

Date  /7 Pert--itid-----A 

This essay (thesis) has been submitted for examination with my approval as the college 

Date.  

 

17 14-  pctfrt1/20494. zeg  

 

  

  



DEDICATION 

This masterpiece is dedicated to my deceased parents Mr. and Mrs. George Ngulube, 

brothers Solestino and Timothy and my beloved sister Feliciano, not forgetting my 

friend Kagiso, who died on a supportive machine. 

ii 



ACKNOWLWDGEMENTS 

To all my professors and lecturers, friends and relatives I convey my sincere 

thanks for all the assistance I got to see this work a success. My family members back 

home in Lundazi, Mr. Solomon and Steven Ngulube. My sisters: Angela, Meya, Dina 

and Nchawaka for their support and love. Many thanks goes to my cousin, Patrick and 

his wife Chinyanta for their lovely support especially during the distribution of 

questionnaires. I thank Sr Mary Chawezi and her entire community of St Joseph Cape 

Town, in a special way Sr Bridget Edman for her contribution in the philosophical 

reflection. 

Special thanks goes to my moderator Professor Raphael Wanjohi for his 

commitment in his profound qualified supervision 

A warm word of thanks to my special friends Neema Mandara, Sr Christine 

Nassali and Sr Veronica Ufomba. My profound gratitude goes to Fr Toon Vankessel, Fr 

Luke Lieflief and Fr Richard Mangini for their encouragement, financial and spiritual 

support. 

Lastly my gratitude goes to my confreres and the entire congregation, especially 

my vicariate for sending me to Nairobi to take up my theological studies. 

111 



CONTENTS 

Declaration 	  
Dedication 	

ii 

Acknowledgement 	 iii 
iv 

CHAPTER ONE 

1. Introductory chapter 	 1 

1.1 Background of the problem 	 1 

1.2 Statement of the problem 	 6 

1.3 Motivating Factors 	 7 

1.4 Objectives 	 8 

1.5 Research Hypothesis 	 8 

1 6 Limitations 	
9 

1.7 Significance 	 9 

1.8 Conclusion 	
10 

CHAPTER TWO 

2. Literature Review on Euthanasia 	 11 

2.1 Introduction 	
11 

2.2 Definition of terms 	
11 

2.3 Pro-Euthanasia Point of view 	 13 

2.4 Influence of Mass Media 	
16 

2.5 Pro-Life Movement 	
20 

2.6 Pastoral challenge 	
22 

2.6.1 Terminal ill, Hospitals and Hospice Situations 	 25 

2.6.2 The Situation of old age 	 26 

2.7. Why Suffering? 	  28 

2.8 Christian Understanding of Suffering 	 29 

2.9 Conclusion 	
30 

CHAPTER THREE 

3. Methodology 	 31 

3.1 Introduction 	
31 

3.2 Research Instruments 	 31 

3.2.1 Questionnaire 	 31 

3.2.2 Questions for interview 1 	 32 

Table of contents 

iv 



3.2.3 Questions for interview 2 	
32 

3.3 Information Technology-The Media 	
33 

3.4 Samples and Sampling Procedures 	
33 

3.5 conclusion 	
34 

CHAPTER FOUR 

4. Data presentation 	
35 

4.1 Introduction 	
35 

4.2 Data analysis, questionnaire 	
35 

4.3 Interviews 	
40 

4.4 Facing the reality, Recommendations 	
44 

4.4.1 Euthanasia Awareness Campaign  
	 44 

4.4.2 Foreign influence 	
45 

4.4.3 What about Deteriorating African Values?  
	46 

4.4.4 The role of the church 	
47 

4.4.5 Conclusion 	
49 

GENERAL CONCLUSION 	
51 

BIBLIOGRAPHY 	
52 

APPENDIX 1 	
54 

APPENDIX 2 	
57 

APPENDIX 3 	
58 



CHAPTER ONE 

1.0 INTRODUCTORY CHAPTER 

This first chapter presents the background of euthanasia, statement of the problem, 

research hypothesis, significance and limitations during the research. It shall outline the 

objectives, which the whole research is trying to answer as the debate unfolds. 

1.1 Background of the problem. 

The debate between the culture of death and life has internalized in our society 

due to the advancement in various aspects of life be it economical, scientific, 

technological etc. This being an advantage or progress in our way of living, it would 

also be a brooding nest of many dangers threatening our safety. As R. M. Gula would 

caution, " the same technology which extends the life of one person may simply prolong 

the dying of another. t i  Pro-choicers and functionalists have taken advantage of these 

advancements with capitalist ideologies to determine who is to live and who is to be 

sacrificed or eliminated. The whole view of life and its values is actually in jeopardy. 

An African view of life has been bombarded by a lot of influences from the 

western world due to globalization and other ideologies. African culture and its 

traditional values have no choice but to respond to the global culture, which is very 

influential and dominant. Some of these influences come with practices like abortion, 

suicide and euthanasia. The later will be our focus in this paper. Moreover, there is no 

doubt that Africans are on a crossroads whether to embrace the technological progress 

or let go their traditional values, which are greatly challenged by the new global culture, 

'R. M.Gula, What Are They Saying About Euthanasia (New York, Paulist Press, 1986). 1 

1 



and put in jeopardy altogether the whole philosophy of umunthu (oneness) and 

community aspect stipulated by Mbiti as, "I am, because we are; and since we are, 

therefore I am."2  

Moreover, economical pressure has made life in most African countries, Zambia 

included, illusive and cheap. Life is no longer valued in itself but as a means towards 

one's personal goals and objectives. Unfortunately these goals and objectives are most 

of the time profit-oriented. Thus unproductive people for instance the aged, terminally 

ill, handicapped, you name it, are viewed as a burden both to themselves and to others 

in society. Thus pro- choicers view them as mere consumers and hence objects, which 

need to be eliminated for they are viewed as useless and hindrance to productivity and 

progress. 

Zambia being a Christian nation, (as declared by former President Chiluba 

during his term of office), is faced with different moral decisions in this advancing 

world and worse still due to its limping economy. People in Lusaka, the capital city, are 

challenged by life, which is going through cultural modification because of powerful 

and influential global trends, which are powerful and influential. The diversity of 

different categories of people makes it even more difficult to save its cultural values. 

Ultimately, the unfit end up being victims because of the advancements in the kind of 

life being adopted by many people. P. N. Wachege quoting Gula, says: 

We are in a society faced with not only the devastating depersonalizing HIV and AlDs' 
scourge or pandemic but also with the globalised, "culture of death and international 
terrorism" a fatal culture in a form of, for instance, aggressive propagation and 
legalization of abortion, pro-suicide exponents, genetic engineering cum cloning 
"apostles" and murderous exaggerated drive in mass killings, mercy killings, cultic 

2  John S. Mbiti, African Religions and Philosophy (Nairobi: Sunlitho, 1969), 113. 

2 



death rituals, prophets of doom, proneness to self-help or self-helped suicide and 
sedated living via alcoholism and drug addiction with the most remunerated drug 
trafficking intertwined with extremely rewarding co-operation in such entrepreneur 
death prone deals.' 

Capitalist policies are a seedbed for the culture of death mentioned above in that 

they depend mainly on productivity and profit. Thus there is a danger that among the 

vulnerable people today, like in many other countries where we have HIV/AIDS 

patients, who are supposed to be our priority for our care and love, could be the most at 

risk. Though, for pro chokers, simple and quick solutions like euthanasia could be 

sought. There is a diminishing culture of life through domination by the advocated 

culture of death in our society, due to the whole burden of medical expenses for these 

prolonged diseases. 

Actually life being viewed as a burden is not only a challenge to an African 

mind that is believed to have from the very beginning a strong sense of community and 

value of all forms of life including the unborn, the present and the hereafter, and to the 

whole of human race, believing no one is his or her own creator, thus no one has the 

right to eliminate life. In most Traditional African practices, life has been the centre of 

everything that needs total respect for it belongs to the Supreme Being. It is therefore 

abominable and a curse against the ancestors/spirits and God to take away life. African 

values are at stake and it is a debate laid forward to them just as Moses challenged the 

Israelites in the desert. They had to make a decision either to obey God's 

commandments and enter the Promised Land (land of life) or disobey God and perish in 

the wilderness. 

3 P. N. wachege Living to Die, Dying to Lives  African Christian Insights-, (Nairobi, Kenya Signal Press 
Ltd, 2002). 118 



This paper is an invitation to reflect on life and its endangered values in view of 

the Christian understanding of suffering and death stipulated in Christian moral 

teaching. The culture of death being very influential in our midst, and it has challenged 

and inspired me to do a research foreseeing what we are facing and engulfing in this 

global advancement. Again to find out how far Zambia has gone in her response to this 

challenge of euthanasia though euthanasia is illegal. The medical language could be 

interpreted well or misinterpreted just to accommodate the selfish mind as we know the 

politics surrounding the whole area of bioethics which talks about the usage of terms 

like, letting die, mercy killing, die with dignity and assisted death. The book entitled, 

'The New Technologies of Birth and Death' by Pope John XXIII Medical Centre says 

that, actually medical terms may be manipulated to justify some deaths. For instance 

"Passive euthanasia" could be said to be: 

The omission of extraordinary efforts, however, may be justifiable. I have coined a 
phrase to indicate this possibility: 'Justifiable Use of Conservative Therapy Only' 
(JUCTO). This describes the case of what the Catholic tradition would call the omitting 
of ethically extraordinary means of prolonging life. We have said in this tradition that 
something is ethically extraordinary if it does not offer reasonable hope of benefit or 
involves excess pain, expense, or other hardships. Medicine may use these terms in a 
different sense so that a procedure may be medically ordinary but ethically 
extraordinary.4  

It is actually very difficult to counteract the language in the medical field. In my 

findings during interviews in Lusaka, medical doctors expressed a dilemma in some 

cases when they would sign, "waiting" meaning no hope or now let nature take its 

course, as Dr Anold Mukaya comments, "sometimes you can think the patient will die, 

withdraw the painkillers but only to discover that a patient survives and comes back to 

4  The New Technologies of Birth & Death, Medical, Legal and Moral Dimensions-, (Pope John Center, St 
Louis, United States, 1980), 142. 



normal life."5  Therefore, in both circumstances either active or passive euthanasia, it 

would be good to find out what is really the underlining factor? Being already a pastoral 

challenge even in those countries where euthanasia is legal, like some States in the 

United States of America, like Oregon, and countries like the Netherlands and Belgium, 

it would be vitally important to know it's implications in order to handle it well in our 

circles although it is still illegal. 

The issue of euthanasia shakes the whole value of family and the whole of 

God's plan. Euthanasia and assisted suicide are part of the spreading culture in today's 

world. Among the many reasons as to why people could opt for euthanasia is a claim to 

fully exercise of one's freedom depending on their situation, believing that they have a 

right to do whatever they wish, with their lives. Advocates of euthanasia as Gula puts it 

that, 

They are convinced that human dignity lies in being the bearer of basic rights and 
freedoms, especially the freedom to make of ourselves what we want to be by deciding 
according to our own values and plans Anything that stands in the way of free choice 
assaults personal dignity. They seek through euthanasia to assure us of that last 
definitive step in gaining full self- determination so that we can die as we choose.°  

To such people, euthanasia is seen as "permanent solution to a temporally 

problem." This could mean being in-charge of one's death by choosing one's time of 

death and future. Other reasons for opting for euthanasia could be because of excessive 

chronic pain, economical constraints to afford medical bills. Some terminally ill people 

could prefer their resources to be used in some kind of charitable works such as 

orphanages, than to spend on high medical bills. It is unfortunate that old age, which is 

Cf. Dr Mukaya A." medical doctor at University Teaching Hospital, interview by author, 9th  June 2004. 
Lusaka 
6  R. M.Gula. Euthanasia; Moral and Pastoral Perspectives, (Mahwah, New York, Paulist Press, 1994), 
8 

5 



a natural gift of wisdom in the Old Testament and most of African cultures, is now 

being turned to be a hindrance and burdening our scientific advancing world by the pro-

choicers The aged could be manipulated as Wachege alarms us thus, " what is most 

striking is that it is decided who deserves to live until one's expiry date and who must 

by law leave by 'kindly' (not cruelly or tragically) being helped to death or manipulated 

to die."7  The question could be by what authority do these people decide the death of 

others? 

Nevertheless, let us get down to the debate, which will look at two sides, those 

for euthanasia, and voluntary suicide that basically appeal to the value of liberty and 

secondly those against, the pro-lifers who appeal for the recognition of the value of life, 

which cannot be equated to anything on this earth, since it is God's gift. They hold the 

view that neither active nor passive euthanasia is morally justified and should not be 

encouraged, basing their argument on the immoral action of killing. The pro-lifers try 

by all means to defend the sanctity of life and we shall see how the Christian view does 

this in details in the next chapter. 

1.2 Statement of the Problem 

There are many influences or trends in the bioethical environment, which 

surrounds us, and these include all that we do in this world of globalization. Different 

cultural influences are on our exposure and we just have to be involved but with a 

conscious mind, not neglecting the fact that we are ethical beings and through our 

P. N. Watchcge. Living to die, Dying to live, African Christian Insights, (Signal Press Ltd. Nairobi 
Kenya. 2002). 121. 

6 



baptism, Christians. And therefore we have a moral obligation to obey God's 

commandment especially the one stating "thou shall not kill" (Exodus 20: 13). 

In our daily experiences, we find ourselves in a dilemma not knowing what to 

do, for instance, in eases where the principle of double effect could be the only choice 

or what? And in this case we would like to find out the implications of euthanasia in the 

lives of the people especially in relation to Christian understanding of death and 

suffering. The paper will also help us inquire if death or suffering has any special 

meaning on this earth? Would people who are non productive, for example, the old and 

the terminally ill, be eliminated? Would we withhold basic needs from someone in a 

persistent vegetative state (PVS)? Wachege would add a question like; what is the 

nature of our responsibility in caring for the terminally ill? What is the moral art of 

terminal care (love)?8  

1.3 Motivating Factors. 

My personal experience has prompted me to venture in to this reflection or 

research. The question of death has been a challenge for me, after losing my parents and 

four of my siblings dying at different times. Worse still, whenever I read newspapers, 

they are full of tragedy and death news. For instance, I cannot just bear how many 

abortions are done in clinics daily. It struck me not only in my medical ethics classes 

but also through an experience, in seeing one of my friends who died after being on the 

supporting machine for few days and his family agreed to turn off the machine. His 

death left me cold. My reflection could also enlighten our ignorance as vulnerable 

Ibid.. 132. 

7 



Africans about the medical language. It is important to be aware of the ethical values 

and the sacredness of life 

1.4 Objectives 

>To investigate, to what extent euthanasia is being practiced in Lusaka Zambia, 

And the influence or role of the media in the spread or advocacy of euthanasia. 

>To investigate what the Church teaching says about euthanasia or assisted 

suicide. 

>To investigate the implications of euthanasia on human dignity. 

>To examine the general understanding of suffering and death among the 

terminally ill and the aged. 

>To examine the effects of euthanasia on family members and relatives. 

>To explore and present alternative measures of terminal illness and old age in 

respect to Christian values. 

1.5 Research Hypotheses 

>The professional medical doctors tend to practice euthanasia more than 

traditional doctors. 

>The practice of euthanasia affects the family members, relatives and society at 

large negatively.  

>Those not able to compete in the economic struggle due to their advanced age, 

terminally ill including HIV/AIDS patients are regarded as unfit to live and 

should be assisted to die through euthanasia. 

8 



>Euthanasia is the solution to both economical and social burden to most 

people. 

1.6 Limitations 

This paper has not answered all the pros and cons about the debate on 

euthanasia in relation to the Christian understanding of human dignity. Being a case 

study, it is somehow limited to a particular focus locality that is being Lusaka, Zambia. 

Most of all, it is just a debate specifically covering euthanasia or assisted suicide as a 

merciful act; being a challenge to the Christian understanding of death and suffering. 

Christians are asking how can killing be merciful? The concentration is mainly on the 

terminally ill, HIV/AIDS patients and the aged 

Access of information was difficult to some extent because I could only meet 

doctors during their working hours. Distribution of questionnaires had some transport 

difficulties nevertheless I managed to collect 90% of the expected feedback. I would 

have loved to do the research throughout the country but due to costs and time, I could 

not. 1 am convinced that though my samples both for traditional doctors and medical 

practitioners were not in thousands, the feedback was enough for me to make reliable 

conclusions for the rest of the country and those African countries going through the 

same situation 

1.7 Significance 

As human beings, morality is our natural obligation to make meaning for our 

existence. Euthanasia like any other life-threatening trend is a moral issue in our 

society. Due to my incompetence in handling such challenges surrounding the act, and 

9 



those with me in the same shoes, it should provoke us to venture into such a study with 

fill commitment. The bias based on economical burden and the whole basis of western 

cry for full exercise of freedom is the context of our research. 

Information about pro-life in all challenges of life be it abortion, suicide and 

euthanasia, has been a big reflection in my personal life looking at people with selfish 

notions advocating elimination of fellow human beings (pro-choicers). The culture of 

death is advancing at a very high rate and I feel that awareness should be done 

especially in our setup as Africans. Thus felt, it would be important not only to those in 

pastoral setup as a whole but the Zambian society in particular, to have an idea about 

some of these medical challenges, inclusive of other African minds. 

1.7 Conclusion 

In chapter one, we have presented the background of the topic at hand: 

euthanasia. The chapter also presented some objectives, limitations and significance of 

the study. It is in this perspective that we venture into chapter two, which tries to answer 

to the objectives, posed looking at the literature for and against euthanasia respectively. 

10 



CHAPTER TWO 

2.0 LITERATURE REVIEW ON EUTHANASIA 

2.1 Introduction 

The global world today presents to us a lot of challenges in all areas of our lives. 

In bioethics, a lot of literature has and is still being produced advocating for the 

legislation of euthanasia, especially voluntary. Different countries in the West, have 

even taken to the streets lobbing for the legalization of euthanasia as part of human 

freedom of choice. The language in the medical field could be manipulative to justify 

euthanasia, for instance some scholars' say, 'Let go', or 'mercy killing', dying with 

dignity eta In this chapter we shall review both materials written for and against 

euthanasia from pro-choicers and pro-lifers respectively. We shall also present the 

influence of the media in the campaign or by those advocating its legalization. 

2.2 Definition of Terms 

The debate between the two sides has a vast literature and I will present the 

point of view depending on what I have come across. Meanwhile let us first of all look 

at different terms used by the pro-choicers. The world has defined the term euthanasia 

in mainly two categories i.e. active and passive euthanasia On the one hand, Active 

euthanasia, has of late given no much trouble in its explanation compared to passive 

euthanasia, as we will see its implications. Active euthanasia according to Dick Westly 

involves taking a direct action to end the life of a person in question. It is literally 

II 



killing the terminally ill person.9  Here the commonly known method could be that of 

lethal injection, an overdose of for example morphine drug. The main intention is no 

other than termination of life. It is voluntary euthanasia if done with one's consent i.e. if 

one agrees to be helped to die, and non-voluntary if done without the person's consent. 

On the other hand, passive euthanasia with a lot of politics unfortunately, 

involves intentional withdrawal of medical treatment or any other basic support for 

sustaining life. It is passive in that there is no direct action towards termination of one's 

life. Here death is as a result of allowing nature to take its cause. It could also be 

voluntary passive euthanasia when with consent and non-voluntary if without consent 

according to Wachegew. They could even proclaim freely that a person died naturally. 

The movement advocating this culture of death backs its point of view on the 

right to full practice of freedom. They believe that each person has a full right to 

exercise his/her freedom to the extent of choosing when to die and by what means. The 

issue of voluntary or involuntary death makes it even more complicated in its practice. 

For example based on the intensity of the pain, a patient can voluntarily request the 

doctor that his/her life be terminated. This could take different forms. The doctor can 

provide the methodology and the means in case of personal request by the patient, 

taking into consideration also the fact or the level of reason on that patient's point of 

decision. Again, it could be involuntary if the patient is beyond redeemable condition; 

others call this, hopeless case, and the doctor and the family could decide and agree to 

9  D. Westly. When it is Right to The, Conflicting Voices, Difficult Choices. (U.S. A: Twenty-Third 
publication. 1995). 67. 

P.N Wachege . Living to die, Dying to live, African Christian Insights, (Signal Press Ltd. Nairobi 
Kenya. 2002), 114. 

12 



finish the patient off as we could see in the film entitled Right to Kill by the Hemlock 

Society or American portrait films. It entails to a greater extent in cases where a patient 

has no consent in the decision-making as active euthanasia. Here we also think of cases 

like a comatose, or someone on the life-support machine whereby the family could 

switch off the machine depending on the constraints which most of the time are 

narrowed to economical demands or burden. Thus it is important to know that a lot of 

professionalism in the medical field could manipulate these terms depending on the 

understanding of its political language Lovely terms could be used to show, combat 

and win the debate against pro-lifers. 

2.3 Pro-Euthanasia's Points of View 

Most of those advocating the legalization of euthanasia base their arguments 

mainly on the following principles among many: that each person has the right to die 

(full exercise of one's freedom as mentioned earlier), that euthanasia should be a matter 

of personal liberty. Secondly, it has the aim of relieving pain from a tormented dying 

patient anyway (merciful or compassionate act). They argue that actually, the legal 

system should allow the decision of the doctor if the patient is in a state of 

incompetence. Thirdly, if one has no sound economical power, why not end his/her life 

and let the remaining little money be used for proper productive purposes, for example 

in old age or cancerous patient, money could be used on the welfare of the children. 

The debate based on freedom is well quoted by Richard M Gulla, who says, 

"Autonomy is based on the conviction that human dignity lies in the being, the bearer of 

basic rights and freedom, especially the freedom to make of ourselves what we want to 

13 



be by deciding according to our values and plans. Anything that stands in the way of 

free choice assaults personal dignity"". Among their major reasons is that we will have 

a better life, and a better death, to the extent that we have full control. They seek 

through euthanasia to assure people about that definitive step in gaining frill self-

determination, so that we can die as we choose. Actually such ideas could mislead a lot 

of people where the moral perspective of life is concerned, just because they can 

infringe or influence and manipulate people through extreme interpretation of autonomy 

by dominating the society. They dominate to the vast extent by the use of advanced 

media techniques, presenting how important the quality of life is than its values. Thus 

they conclude that some terminally ill patients are in intractable pain and live a very 

poor quality of life, therefore, it is better just to end their lives before they decompose in 

our eyes. The emphasis is that the meaning of life is based on the standard and quality 

rather than its sanctity. 

The supporters of euthanasia are really strong in advocating for euthanasia and 

understand suffering as an agony of torture and punishment thus death, which as a 

permanent solution, chosen. Suffering for them has no extra value than just mere 

torment of a poor patient. They argue professionally using attractive language like, 

merciful or preservation of dignity, but behind their acts they have other motives. They 

would use words like, "we want to eliminate the defective, in order to strengthen the 

'gene pool' or that we should eliminate surplus people, because the world is 

overpopulated". And this is, with no doubt, a functionalist belief, which weighs the 

R M Gula, Euthanasia; Moral and Pastoral Perspectives, (Mahwah, New York, Paulist Press. 1994). 8 

14 



value of life as long as it can function and produce profit; that is, society has the right to 

measure what life is worth or not worth to be lived. 

Staying in an economical challenging world, they would prefer to use money for 

more productive purposes than on a dying person. The sense of burden is more 

considered than the value of human being. And legislation of the rule on euthanasia 

would just affect the patient psychologically as Paul Badham affirms in the book 

entitled, Euthanasia and the Churches, "an argument set forth here is that any 

legislation to permit euthanasia on request would put psychological pressure on aged 

and influence people to ask for it even though it was not their real wish". I2  It would be 

true that, if a patient is seen to be useless or, a mere consumer and burdensome, he/she 

would definitely feel out of place and even wish or decide to die. 

Looking at most of such mentioned basic points of departure for the pro-

choicers, it would be clear to understand the logic in their reasoning, which they back 

with practical examples. For instance, in an article written by Brianne Hauser entitled 

"Mercy Killing", we read, " recently, a terminally ill British woman lost a high profile 

court battle to take her own life in a test case of whether Britain will permit assisted 

suicide". Different cases are presented in this article trying a possibility of legalizing 

euthanasia. The BBC reported another interesting case in which, wheel chair-bound 

Diana Pretty, a 43-year-old mother of two, has waged a lengthy legal fight to allow her 

husband to kill her without being prosecuted. Pretty, who contracted motor neuron 

disease two years ago, which is a muscle - wasting disease, lost her bid to have an 

assisted suicide. She has had every type of medical treatment available, but they have 

12  R. Gill, Euthanasia and the Churches, (Cassell, United Kingdom, 1998) P53. 

15 



all failed her and her last wish was to be allowed to die (BBC, November 28, 2001). 

The pro-euthanasia lobby backed her and saw her case as an opportunity to advocate for 

the change of the Law13. The movement presents difficult and logical, helpless and 

hopeless cases like seeing an old man battling with his life with cancer, receiving 

chemotherapy at a very high medical expense. They say why not just withdraw 

medication and send the money to an orphanage in poor countries in Africa. From their 

arguments we can see that most of these people are very educated and advanced in 

scientific and technological research. They are advanced to the point of not seeing any 

value in the spiritual and dignity of human life. 

2.4 Influence of Mass Media 

The campaign in the advocacy for euthanasia has been covered highly by the 

media. It is of no doubt that the media has a greater role in our lives in whatever duty or 

activity we could be involved in. It is actually the advancements in the field of 

communication that has made the world into a global village. Particular perceptions of 

life have become global or universal concerns due to our technological advancements. 

Different dominant trends and ideologies have easily been spread, suppressing other 

weak cultures. This is due to the principles of globalization and its capitalist ideologies. 

The church is aware of these technological developments as it comments in its 

document Aetatis Novae 2 saying; 

Since inter mirifica and communio et progressio appeared, people have grown 

accustomed to expressions like, information society, " mass media culture and mass 

generation." Terms like these underline a remarkable fact: today, much that men and women 

13 	Ivo) 1. 34. Ltd, 2004. 

16 



know and think about life is conditioned by media, to a considerable extent, human experience 

itself is an experience of meclia.14  

Thus if the media is part of our lives, it has a greater role in moral drive or 

norms of society and able to influence in this case issues like euthanasia and all that 

supports the culture of death. Those who advocate for euthanasia have extensively used 

the media to convey their point of view, through manipulation, taking the advantage of 

the media and its power in influencing the masses. The media transports news 

entertainment, education, art and propaganda across political and cultural borders, 

and expose people to diverse value systems and ways of lifen  . If we look at world trends 

today not only in Zambia but in Africa, we can feel the power of the mass media in 

spreading western cultural influences. The value of life and its general perception due to 

the bias of the media has changed. Life in the eyes of the camera is portrayed depending 

on the view of those who are powerful economically. Let us just imagine the adverts we 

see on television. We are told what is great, what we should be, what we want etc. We 

could be told also what is morally right e.g. use of the condom as the safest way to 

enjoy sex but not telling the value of our sexuality, which is morally wrong. Because of 

its power and influence, am not surprised that most young people have always believed 

what the media has dictated to be the norm. Senator Bob Dole confirms the influence of 

the media especially in the lives of the children during his speech on the use of the 

media especially Television saying, 

Kids know firsthand what they see in their families, their schools, their immediate 
communities. But our popular culture shapes their view of the "real world." Our 

14  Aetatis Vovae., 2, Document of Vatican II 
'Preamble, The church and the Media of Mass communications. 287. 

17 
S 



children believe those paintings in celluloid are reflections of reality. But I don't 
recognize America in what I see." 
The media has presented life to be valuable, only when productive and 

depending on its quality. The promotion of the culture of consumerism among other 

ideas of capitalist, rules who is to live and who is to be eliminated. It is sad that even as 

human beings, we could operate with the principle of "survival of the fittest" which is 

usually practiced by wild animals, those which feed on others, e.g., lions. Tragic news, 

deaths, accidents and all sorts of bad news dominate our daily news, either through the 

Radio, Television or Newspapers. People see life as sad news; painting the picture that 

there is nothing good in our daily experiences. The media presents the sad news 

frequently shaping peoples perception of life. P.W. Wachege comments on the 

influence of media and death that, " in this period of image culture propagated by 

television, films, cartoonists, video tapes, print media 	and such communications 

tools, the horrifying 'image of death' oftentimes intermingled with culture of death is 

most explicit to any disinterested detached observer. The repercussion in this is to 

generate worrying anxiety in life".17  Such presentation of life affects those who are 

suffering to lose a sense of strength to struggle on. They could easily feel hopelessness 

and through this manipulation opt to die with dignity as advocated by pro-choicers. 

Moreover the mainstream media especially the papers usually cover three to four 

pages with obituaries, funeral announcements that have become an outstanding source 

of income for Newspapers. P. N. Wachege even cites the Daily Nation issue of 20th  June 

2001, which had, six full newspaper pages dedicated to the death album. Advocates of 

-6  Alison A, Jarice, H. Taking Sidea (clashing fiews on Controversial issues in mass media and Society). 
Dushkin Publishing group. Gilford. USA. 1997. 103. 

P. N .Wachege . Living to die, Dying to live, African Christian insights, (Signal Press Kenya 2002), 92. 

18 



euthanasia, due to their financial stability, take advantage and present through the media 

distorted pictures of those suffering from terminal diseases, to convince the masses that 

pain is really unbearable and meaningless, without any gain. Thus it is better for one to 

go for easy solution, which is 'quick death'. It is interesting to see how reporters could 

be quick in covering tragic incidence, for instance the bomb blast in Nairobi, Kenya, 

1998. They exposed dead bodies as if they were just like animals, all just to degrade the 

value of life. The picture of HIV/AIDS dying patient is presented in a skeleton 

forgetting that even in that state, a human being has dignity and one's life is sacred. 

With such bias of the media, we could see its influential power and how it could 

easily manipulate the image and perception of a human person. Society has been 

manipulated to believe that dying with dignity means termination of ones life or as an 

escape or permanent solution to suffering. To some extent the media has lost its power 

to communicate and manifest the truth, to bring all people in communion with Christ 

and its values of life because of the domination by the consumerist culture of death. 

It is because of this misuse of the media and its biasness that the Church from 

the very beginning upheld its responsibility to catch up in the field of mass 

communication in order to foster moral and ethical principles. She believes that 

communication is a gift from God and has to be well used. Thus we see different 

Church documents on the use of the Media starting with inter mirifka, milanda prosus, 

communio et progressio, Aetatis Novae etc. Her approach to the means of 

communication is fundamentally positive, and encouraging. She does not simply stand 

19 



in judgment and condemn, rather she considers these instruments to be not only 

products of human genius but also great gifts of God and true signs of the times' 8  

2.5 Pro-Life Movement 

Traditionally, right from the first day of existence, a human being was created in 

a way that has a natural inclination to the higher being. St Augustine puts it very well 

that, "our hearts are restless until they rest in God". Naturally, we long for fulfillment. It 

is natural for human beings to protect themselves and preserve life. In his heart it is 

written, ibonum est facenchtm, et malum vitadum est, that is, at all cost a human being 

opts to do good and avoid evil, in short do good avoid evil. Naturally, a human being 

will always be afraid to die; thus he/she will try to have security in all possible ways up 

to having electrical fences to guard their homes. This natural tendency to preserve life is 

actually crowned on both Natural and Divine Law which is thou shall not kill (Exodus 

20: 13). In the first place, if one senses danger, one will naturally flee or get ready to 

defend one self in case of attack. Actually, it is even clearer biblically that God created 

man in his own image to be a steward in creation. The word "image in his own 

likeliness" is actually a unique presentation of God himself in humanity. Genesis 23:7, 

"the innocent and just man thou shall not put to death". This shows that no man has any 

right to put anyone to death and thus only God who is the author of life has the final say 

on each and every human being. Life is thus sacred because it belongs to God and 

involves the creation of God and it remains forever in a special relationship with the 

creator, who is its sole end. John Paul II stressed the fact that, the commandment "you 

shall not kill", (Exodus 20:13, Deut 5:17) as a divine commandment is found right in 

Inter Al irificw, 1. Etwngeli Nuniiandi,45.  Redemptoris 	39. 

20 



the Decalogue at the heart of the covenant, which the Lord makes with his people. 

Human life is sacred because from its beginning it involves " the creative action of 

God", and it remains forever in a special relationship with the creator, who is its sole 

end. God alone is the Lord of life from its beginning until its end: no one can, in any 

circumstance, claim for himself the right to destroy directly an innocent human being". 

With these words, the instruction Donum Vitae sets forth the central content of God's 

revelation on the sacredness and inviolability of human life.I9  

Life has special value than just its quality. The prophets cried out for the 

voiceless to be spared and valued as people created in the image of God. Prophets like 

Isaiah will even say, those who feast on the flesh of my people shall perish. In wisdom 

literature, we learn that, he who is a murderer from the beginning is also a liar and the 

father of lies. Jesus valued the very poor quality of life by uplifting the down trodden, 

the neglected and victims of injustice. Jesus sums up all the arguments with his final 

commandment to love one's neighbour, as oneself and only this would profess the love 

of God and thus value all kinds of life whatever quality it may be. And this is the same 

commandment presented by Paul in Romans 13:9, "you shall not kill" being summed up 

in the new law of Jesus, again you shall love your neighbour as yourself From the first 

Letter of St John, 3:15, we can deduce that there is no room in heaven for those who 

kill. He says, "anyone who hates his brother is a murderer, and you know that no 

murderer has eternal life abiding in him". Killing is evil because only God the creator is 

the master over life. 

19  Pope Paul II, Encyclical Letter Evangelium I lice. 53. 

21 



The Second Vatican Council presents a very clear stand in its teaching about 

life. "Life once conceived must be protected with the utmost care"20  Christians would 

be able to defend life as Christ did only when they realize that even their very life or 

existence has meaning because of Christ as Fr Rene vividly puts it: 

Christians who realize the meaning of their existence and activity can develop fully 

only in Jesus Christ, will, like Christ, adopt a filial manner of life. They orient their freedom in 

terms of vocation and the following of Christ. The certainty that they have received from Christ 

an unambiguous Gift, namely, the spirit of love who liberates us from our self-centeredness in 

all its forms, makes it possible for them to be fully free. Their responsible autonomy is not taken 

away, but it is exercised in the light of revelation regarding the deepest meaning of life, namely, 

that they are set free from their sinful condition and are called to the life of the spirit. The spirit 

of love guides their activity; and because they love what is asked of them, they are not subject 

to the constraints of law. Or more accurately, love itself is the law.' 

Thus no human being has the right to even just attempt to eliminate life 

intentionally by whatever reason, be it legal or otherwise. The value for life has no scale 

in our world and thus cannot be measured in any mechanical or scientific and 

technological way. Life is sacred and has to be upheld at all costs. Neither critically ill, 

old age, crippled, mentally retarded nor full-blown HIV/AIDS victims have less value. 

All human beings are equal in the eyes of their creator. 

2.6 Pastoral Challenge 

It is good to understand that this debate is not only a problem at an ontological 

level but also worse still, at pastoral level. As moral beings we are bombarded each and 

Gaudium et spes. 51. 
21 W. Maeestri, F. Choose life and not Death. (New York, Alba House, 1985). 79. 

22 



everyday with issues that demand our moral judgments. Though the debate about 

euthanasia may appear to be strong in the West, its quite clear that due to today's global 

influences, we are not exceptional here in Africa. Zambia being within the 

circumference of western development and ideologies, like many African countries, has 

no choice but to struggle in engulfing these western cultures. The Zambian people have 

always upheld the sacredness of life at all costs. I have to mention that its only one tribe 

called the Angoni based in the eastern province where we could find some few traces of 

some kind of euthanasia. These people being warriors could finish off a warrior who has 

been badly wounded in battle and taking care of him would mean losing more. 

Otherwise if a soldier is wounded but has hope, they would hide him or run with him. 

Meanwhile it is clear that the Zambian culture, of late has assimilated a lot of 

western influences just as many other African countries. Being an economically limping 

country, there is a lot of dependence on the West thus it would fall couplet, for being a 

subject. 

The problems of suffering, e.g. old age, and terminal illnesses have always been 

there and tolerance through prayers through the ancestors has been a solution. 

Traditionally, old age was seen as a sign of wisdom and a blessing. People were obliged 

to look after the dying with the belief that they would soon join the ancestors and could 

intercede for others. The sick as well were actually a community concern and the 

community would organize prayer sessions through the ancestors/ spirits to have mercy 

and pardon thus heal the sick person. The Tonga people, from southern province are 

strong in prayers at the rain making shrines-as P Murphy states, " in case of illness, 

23 



spirits were consulted through traditional healers, hang' anga. A sacrifice was often 

performed to appease the spirits. Murphy goes on to say, "our ancestors had places, 

which they considered holy and used to give respect to them. A shrine was a place 

where in times of drought, the older people would go and perform some duties which 

would bring the rain and we would have plenty to eat."22  

Actually no one would think of killing the other intentionally for fear that his or 

her spirit could come back and bring misfortune on one's life and even to the whole 

community. Generally an African, is a community centered person, and values life in its 

totality right from the unborn, the living, together with those gone before us. Some 

African scholars have struggled to preserve the African value of life. For instance, 

Julius Nyerere in his appeal to sensitize people about their values says, " life is sacred, 

and it becomes meaningful when it is applied to saving someone from danger, or 

refraining from such actions as might jeopardize someone else's well being."23  Nyerere 

wants to emphasis the fact that the basic purpose of life is the well being of each and 

every person in society. Again if we examine the fight for humanism, the first president 

of Zambia, Dr. Kenneth Kaunda writes, "the importance of the individual in any given 

society is unquestionable, and that once you respect and protect the rights of the 

individual, you have succeeded in protecting society as a whole."24  Kaunda shows the 

absolute value of a human person. The African attitude towards preservation of life has 

always been challenged by western trends. 

2.2  E.P. Murphy. A History of the Jesuits in Zambia, A mission becomes a Province (, Paulines Publication 
Nairobi Kenya, 2003), 47. 

J, Nyerere. Freedom and S'acialismi ['hum no tjamaa, (London: Oxford UP, 1968). 302' 
24  Clive Dillon-Malone, Zambian Humanism, Religion and Social Morality, (Lusaka: Mission Press, 
1989) 23 

24 



Despite the fact that the successor of K. Kaunda, former president Dr F.T.J 

Chiluba, declared Zambia a Christian nation, not all Zambians are Christians. However 

all Zambians have to face moral challenges, which demand in this case a certain and 

common understanding of life. With fast moving capitalist influences, economic 

pressure and fiinctionalist trends like euthanasia could be a logical answer to cases of 

terminal illness and old age patients let alone HIV/AIDS cases which, have ravaged 

more than a million Zambian people already. The pressing circumstances are 

demanding strong minds to preserve the African mind advocated by elders like Kaunda 

and Nyerere. Now let us take each situation independently. 

2.6.1 Terminal ill, Hospitals and Hospices Situations 

The situation in Zambian hospitals Kalingulinga Clinic and Mutendele Hospital, 

in particular, is just pathetic due to economical constraints. Most hospitals in Zambia, 

cannot afford good medical care. Most terminal cases are admitted in what they call 

`TB'25  wards and because of the overflow now they talk about Home Based Care. 

Actually it was unfortunate that most of the hospitals, which I visited, found that 

terminally ill patients are just put in TB wards. Now being a common practice, people 

associate TB wards with HIV/AIDS disease. A lot of these patients are sad and feel 

helpless and thus die because of depression and neglect. In the hospice, it is a different 

case altogether in that, it is clear that patients are there for pain relief, psychological 

support, to accept themselves as people with value and accept that death is just part of 

human life. 

25  T B. will stand for tuberculosis. 

25 



Another growing structure is the system of Home Based Care. One Surgical 

doctor at University Teaching Hospital in Lusaka admitted that there are cases which 

after being diagnosed as terminal illness or having stayed in the hospital for a long time 

exhausting all possible medications, the family members decide to take them home to 

await their day. Home Based Care, gives a chance to family members to provide care 

and love which become the only healing option so that one dies with family support 

without total despair, though it is not always the case. Some families would even feel 

overburdened Otherwise the request to have a dying relative at home could also be as a 

result of economic pressure demanded by hospital bills. 

2.6.2 The Situation of old age 

Most young people tend to prefer life in the city, either looking for employment 

or other income generating activities. This mentality has led to urbanization in the 

capital city, Lusaka. At the moment it is the busiest city due to the degradation of the 

copper mines in the copper-belt up north. This point of urbanization has prompted the 

old people to leave their Mabakt Minda 26(fields in the villages) to come and stay with 

their children in the city. Thank God most people still see old age as success in life and 

a sign of wisdom, which has to be respected. The only worry is that as life continues to 

be expensive due to poor economic policies, they may be seen as a burden. 

The biggest challenge is that due to its economic dependency, Zambia has no 

choice but to abide by the strings attached to the aid coming in the country. Some of 

these conditions include influence on population control programs, which advocate for 

abortion and the use of contraceptive& Already with the shortage of medical facilities, 

Mabalai Minda, means Agriculture fields in Bemba tribe and Nyanja respectively. 

26 



and economic handicaps it is possible that legalization of euthanasia would be no 

option. The increase in the number of terminal patients besides HIV/AIDS burden is 

just an uncompromising situation. The functionalists (those who value life as long as 

one can fimction) are powerful due to their economic influence, think they can 

influence and be the norm of morality. They comfortably say that any unproductive, 

burdensome life is hopeless to preserve, thus would be helped with a merciful death. 

This kind of mentality is very threatening and makes me wonder: if one is economically 

handicapped, does it mean the well to do, can even decide on his/her life? Who are we 

to judge and decide on the life or death of our fellow human beings? Looking at such 

dominant influences, I thought of doing a sampling, to find out, firstly on the Zambian 

people, if there is awareness about these influences. To be aware of the politics 

surrounding the debate on some kind of killing which they call merciful. The language 

in the medical field or whole area of bioethics could be very manipulative especially to 

the marginalized in society. 

The advancement in science and technology is not only a preferred development 

in that it has also brought about a lot of sufferings. Today, while we appreciate this 

development, we can see a lot of efforts being invested in the easy eradication of these 

sufferings with the very scientific medical machines. The failure to do so, results in 

final solution to get rid of the unprepared life, just like a breakdown car, which is 

beyond repair. This attitude is vitally a challenge to the call of humanity, which only 

ends in God. 	This functionalist mentality of understanding suffering is totally 

27 



unfortunate as compared to Christian understanding. So now let us look at some basic 

points on the understanding and the meaning of suffering. 

2.7 Why Suffering? 

Before we answer the question, we need to understand the connotation of the 

word suffering. Generally speaking most of us can critique the straight forward answer 

to this and to avoid superficialities, let us first reflect and examine suffering at two 

different levels which it connotes. Our understanding about suffering will not exclude 

death since we are dealing with termination of life. Magnante Antonio describes 

suffering as a fact of humanity when he says, 

The theology of creation, as expressed in wisdom Literature, takes into account the 
whole humanity and its human condition. Along with the greatness and magnificence of 
the human being we are faced with the fact of human tragedy. Greatness and frailty, 
good and evil, life and death, sickness and sanity, prosperity and poverty make up the 
real picture of the human person 27 

Suffering is a negative experience of a human being on two levels: physical and 

emotional. Some scholars have emphasized the independence of each level from the 

other. Actually a distinction is made between what we call physical pain, which comes 

from the body, mental and psychological agony that arises from an experience of mental 

anguish. Personally having experienced suffering, tend to disagree with this distinction 

because the two do affect each other. Therefore I strongly agree with Flavian 

Dougherty, who states that, in real life this distinction disappears. From his own 

knowledge he confesses in his own words that, "there is never a moment when I endure 

physical pain by itself. Similarly, psychological afflictions generate and relate to various 

A. Magnante. 117ty Suffering? The mystery of suffering in the Bible, Paulines Publications Africa. 
Nairobi, Kenya. 51. 

28 



bodily illnesses. Suffering is a fabric that involves both the mind and the body, and 

efforts to isolate the one from the other constantly fails"28  He goes on to emphasize the 

fact that it is not from intellectual analysis that we get the meaning of suffering but 

literally from someone who has gone through it and experienced the agony of suffering. 

Otherwise from intellectual analysis we will just get presumptive meaning or what 

philosophers call abstract meaning of what suffering is. 

2.8 Christian Understanding Of Suffering. 

Human beings are social beings. Suffering comes as a result of living 

experience, in other words, from all kinds of relationships or interactions. And if this is 

a fact, we could conclude that suffering is part of our lives. But what is its meaning 

from a Christian point of view then? 

Christians understand suffering at a totally different level. They understand it as 

an opportunity of growth towards God. It is in suffering that man realizes his 

limitations. Actually in the declaration on euthanasia, it is clearly stated that, "suffering 

especially suffering during the last moments of life, has a special place in God's saving 

plan; it is in fact a sharing in Christ's passion and a union with the redeeming sacrifice 

which he offered in Obedience to the Father's will."29  If we may quote the words of St 

Paul in the Catechism expressing God's power in human weakness saying, "my grace 

is sufficient for you, for my power is made perfect in weakness. Paul brings out the full 

meaning when he says, 'in my flesh I complete what is lacking in Christ's afflictions for 

is  F. Dougherty. The Meaning of Human Suffering, (Human sciences Press, New York 1982), 160. 

29  Declaration on Euthanasia, (prepared by the Sacred Congregation for the Doctrine of faith. St Paul 
Boolcs & Media.. 1980) , 9. 

29 



the sake of his body, that is, the Church."3°  Therefore we could comfortably say that the 

Christian understanding on suffering is totally based on one's faith in Jesus Christ who 

is the hero over suffering and death. Through his paschal mystery a Christian believes 

that, "everything comes to us as a gift to be cherished and shared and not as a 

possession to be hoarded or abused. Life is such a gift, a precious one at that"31  he goes 

on to say, "Human life is God's creation and our task, God's gift to us and our 

responsibility this responsibility evokes us to sustain life32. While Death could be seen 

as the end of everything, it is viewed as both the end of earthly life but at the same time 

the beginning of new life.33  Thus we can agree on the new value of suffering in Christ, 

believing that human suffering is not a curse but an opportunity for spiritual growth, a 

time to amend for sins and a chance to participate in the passion of Christ 

2.9 Conclusion 

We have seen different points of view from both sides of the euthanasia debate: 

those for and those against euthanasia respectively. It is clear that the pro-choicers have 

an upper hand through domination in the use of mass media in their campaign. The pro-

lifers hold on to the sanctity of life and respect God's command, 'thou shall not kill'. 

The next chapter will expose the whole procedure and methodology used during the 

research. 

4" 2 Cor 12:9. Col 1:24. 
31  R. M. Gula. What are they saying about euthanasia? (Paulist Press. New York. 1986) P 138. 
32  Ibic1,138 
33  Catechism of the Catholic Church, No 1007. 

30 



CHAPTER THREE 

3.0 METHODOLOGY 

3.1 Introduction 

Having looked at different sources or ideas presented by different scholars, for 

and against euthanasia in the previous chapter, we would now like to outline the 

methodology, which we used in acquiring data during my research work. 

The work is based both on published and unpublished materials, books, articles 

and the internet sources. The unpublished data include information collected through 

questionnaires and interviews. Initially I tried to comprehend situations on the ground 

through personal contact with the people including doctors, both traditional and medical 

professionals. Then the consultation of different books, documents, journals and 

through the media newspapers, radio programs (BBC debates), Internet, and video. This 

was all to see how hot the debate is in different parts of the world with special reference 

to Lusaka, Zambia. Actually the study took me about six months. 

3.2 Research Instruments 

3.2.1 Questionnaires 

One set of questionnaires was initially prepared, as set A. This questionnaire A 

was intended to source out information from medical practitioners both on personal 

experience and also in relation to what the Zambian medical code or law says. The 

questionnaires were intended to test the hypothesis, checking how euthanasia could 

easily be sought as a solution to both economical and social burdens to most people 

forgetting or neglecting the value of life and its sufferings or death. Again to test how 

31 



far or frequent medical doctors and traditional doctors have gone or would practice 

euthanasia in any way possible. So mainly doctors working in different hospitals and 

clinics in Lusaka, Zambia answered the first questionnaire. The questionnaire required 

them to answer both from personal experience, drawn from their inner call to serve, and 

also what the medical law or code of conduct demands. 

3.2.2 Questions For Interview 1, (Relatives And Friends of the terminally ill/ the 

dying) 

What was interesting was that some cards would be written, 'awaiting' all they 

could say is that, "we don't know exactly why the nurse has stopped giving any 

medicine."34  And they still had hope that their relatives would get well. Finally, the 

interview was also to check the implications or effects the family goes through during 

this illness of their beloved who is in agony.  

3.2.3 Questions For Interviews 2, (Traditional Doctors) 

Those interviewed were mainly traditional doctors whom I visited in their 

different places of operation or huts. My interview covered those in Lusaka and its 

outskirts. This demanded a lot of travelling around. It was a good experience observing 

how people strongly believe in African traditional medicine. All went well though 

some of them could only speak in their vernacular languages like, Bemba, Tumbuka, 

Nyanja, or Tonga among many. 

14  Cf. C. Thole. Relative of a Terminally ill patient, an interview by the auther, 29 June 2004, Lusaka. 

32 



3.3 Information Technology- The Media 

I also had access to the Internet, and was able to see and learn new develdtlf0  

in the arguments on euthanasia. Video and newspapers alerted me of some serious 

problems surrounding the topic. The moral discipline in the use of the media was also 

detected from its availability as an issue to be revived. I was able to know how the role 

of the media in the whole debate, as used by pro-choicers on one hand and as used by 

the pro-lifers on the other 

3.4 Samples And Sampling Procedures 

Initially, my aim was only to target medical professionals but later I saw the 

need of giving some questionnaires to the nurses who actually administer the prescribed 

painkillers to the patients. I gave questionnaires also to some families who look or had 

an experience of looking after elderly people. In some cases, I did also give to families 

who had looked after a terminally ill patient who passed away and wanted to find out 

what they experienced and were coping with the aftermath. This questionnaire was 

distributed in Lusaka and its surrounding townships. 

My experience in Botswana Gaborone where I worked with the terminally ill in 

the Hospice, has contributed to some of the reflection on the understanding of suffering 

at the point of death. The demands on the family are so vast, and a sense of burden 

could be depicted from the increase in number of the Home Based Care Units. These 

units look after the patients in their homes and there are cases whereby a patient is 

mostly alone or left at the back of the house in a small room where he/she suffers alone. 

33 



Some family members cannot accept or engulf the shame especially if their relative is 

suffering from HIV/AIDS. There is what we call AIDS rage which is the denial of the 

disease due to shame. It was fortunate that most of the mothers are the ones who look 

after these patients with total love and even accept the dangers of transmission out of 

love 

3.5 Conclusion 

Here the researcher has tried to explain and present the methodology used in 

data collection and its procedures under discussion that include questionnaires as part of 

the instruments and other sampling procedures as indicated above. Therefore we can 

now proceed with chapter four, which is actually the heart of the study, after which 

implication and conclusion would be drawn after this analysis. The general 

recommendations and conclusions will be reached only after a proper review of the 

following chapter, which I now draw your attention to. 

34 



CHAPTER FOUR 

4.0 DATA PRESENTATION: ANALYSIS AND INTERPRETATION. 

4.1 Introduction 

After outlining the methodology, we now analyze the data. This chapter deals 

with analysis and interpretation of data based on the questionnaire for medical doctors, 

interviews with traditional doctors, relatives and friends of those who are and have 

suffered the problem in question. Different questions were set, (cf Appendix 1) 

reflecting what was in the hypothesis. The styles of questions were operationally 

defined in accordance with the data needed. At the end of the chapter we shall also 

include recommendations and general conclusion. 

4.2 Data Analysis 

Table 4.2.1: Duration of experience in the profession as a medical practitioner/ 

doctor. 

OPTIONS 	 FREQUENCY PERCENTAGE 

A 
16 

36% 

14 

13 

2 

31% 

29% 

4% 

100% TOTAL 
	

45 

35 



The table above show us that most of the interviewees had at least five years of 

experience and comprised of about 64% all together. It is also seen that most elderly 

doctors only reflect 4% in the Table above. 

Table 4.2.2: have you ever-practiced euthanasia? 

OPTIONS 
	

FREQUENCE 
	

PERCENTAGE 

REs 
	

4% 

NO 	 - 4• 3 
	

96% 

TOTAL 
	

45 

In question 2, stipulated in the table above, shows that, most respondents had 

never practiced euthanasia. This would be because it is illegal in Zambia, or because of 

strong family values, or the natural caring heart for the sick which is driven by natural 

law, or because of their Christian values to preserve life at all cost, or may just be 

respecting the Hippocratic Oath which they profess before starting the Job. As Dr 

Nimesh Naik, working at Lusaka central clinic confirmed that in his 5 years experience, 

he had never practiced it because life is sacred and has to be preserved.35  

Question 3 comprised of five variables examining the general understanding of 

what euthanasia is. The possible variables included mercy killing, assistance to die, 

escort to eternal peace, suicide and others in which I expected personal understanding. 

" Cf. Dr Nimesh N. Pathologist, Lusaka central clinic, interview by author June 10Th  2004. 

36 



Pie Chart 4.2.3 

What do you Understand by Euthanasia? 

 

0 1 Mercy killing 

o 2 Assistance to die 
03 Escort to eternal peace 

Suicide 
04 

Other 

 

05 

   

         

         

The pie chart shows different colours presenting different percentages according 

to the responses I got from most doctors from different hospitals around Lusaka. The 

table below is an interpretation of the pie chat above 

Table 4.2.4 Interpretation of the understanding of euthanasia 

VARIABLES FREQUENCY PERCENTAGE 

1- mercy killing 7 16% 

2- assistance to die 34 76% 

3-escort to eternal peace 1 I% 

4- suicide 0 0% 

5- other 3 7% 

TOTAL 45 100% 

Both the pie chart 4.2.1 and the table above show that most doctors understood 

euthanasia as an assistance to die up to 76%. And those who responded in other, they 

37 



Factors in the Practice 
of 

Euthanasia 

literally denied its practice in whatever word it may be said as it is killing and should 

not be tolerated. One percent said it was an escort to eternal peace. 

Question 4 and 5 were actually self-evaluatory, to test if there was any small 

degree or trace of euthanasia practice. This is the reason why I indicated my variables 

starting from 1-10% as the lowest and discovered that it was actually variable D for 

other, which was marked by most respondents. The same in question 5, the minimal 

ratio 1.  2 was to dig deeper and respondents marked clearly in variable D expressing the 

fact that actually it was 0%. 

Pie Chart. 4.2.5: Possible Factors That Can Prompt The Possibility Of Euthanasia 

0 1 ! Old Age 
02 Term. Illness 
03  Fe. Burden 
04 By no means 

The pie chart 4.2.5, above presents the possible factors, which could justify, a 

possibility of euthanasia by those who favour it Among the possible variables 

presented, 73% responded yes to terminal illness, 27% strictly by no means which 

meant there is no possible factor, which justify killing. It also shows that neither 

economic burden nor old age could be a possible factor. 

38 



In question 6, most respondents indicated that life has more value than money 

despite its quality or situation. And about their advice, most of them recommended a 

referral for psychological help after checking the level of reasoning if a patient asks for 

euthanasia. They said it was not their duty to kill and neither was it their responsibility 

to decide who is to die or live. Actually the general feeling or advice was that they 

would help the patient to wait for the appointed hour.  

Question 7 revealed that, although most respondents denied the possibility of 

practicing euthanasia, because life is a gift from God (80%), and beyond their 

jurisdiction, and in question 8, it is interesting to see that 73% in the pie chart 4.2.3 

above responded that in case of terminal illness it could be justified. 

Pie 4.2.6: interpreting question 8 (value for human life) 

How do you value Human Life 

01 Gift 
02 Natural 
03 Like any 
04 OTher 

39 



Table 4.2.7 

VARIABLES FREQUENCE PERCENTAGE 

1-Gift from God 36 80% 

2-Natural 2% 

3-Like any other life 

-+ 

0% 

4-Other 18% 

TOTAL 45 100% 

Both from the pie 4.2.6, and table 4.2.7 above, we can clearly say that, question 

8 confirms that most respondents up to 80% were Christians and believed that life was a 

gift from God and has to be preserved. 2% they valued life naturally and 18% filled in 

the other, explaining their own understandings. 

4.3 Interviews 

4.3.1 Information Acquired From Traditional Doctors 

Questions were prepared to guide my interview (see Appendix 2). I managed to 

visit twenty-nine (29) traditional doctors out of the intended 45 The 25 of them were 

aware of the difficulties faced today because of terminal illnesses, which are either 

natural or caused by the deadly HIV/AIDS. The four traditional doctors, Drs 

Mwazabamba, Kanjuchi, Banda and Mkochila at Lusaka market had this to say, " we 

are convinced that these terminal illnesses are as a result of either evil spirit or as a 

40 



result of bewitchment."36  The 25 also knew about euthanasia but that it is the medical 

doctors who are practicing such behaviour instead of protecting life. They also said that 

they try to convince the patient in order to bring hope by assuring him/her that he/ she 

will be well again. When asked if some people do request medicine to kill others or 

themselves, most of them responded that in very rare cases but generally they refuse if 

such request is presented. Doctor Mwazabamba said, "It was quite clear to me that all 

they do at most is to save life. Even when they encounter what medical professionals 

could call hopeless cases, we are able to trace the cause and then able to invoke the 

spirits and give medication. She went on to say that sometimes, there are some diseases 

which have to be dealt by just African discipline, for example, when a woman had had a 

miscarriage, she has to abstain from sexual intercourse at least for a month or else the 

man might be affected with the dirty fluids which later congest his chest, then we say it 

is TB. When such men are taken to the hospital and are given medication for 

Tuberculosis, they end up into critical situation or sicknesses."37  Dr Banda put it clearly 

that, "our traditional values have been suffocated by the western culture. She went on to 

say that today; it's even difficult to cure a simple cough, which a child might pick up as 

a result of just bad winds. Each time we rush to the hospital hoping to get help while we 

could just make sure the child is warm enough."38  

36  Cf. Dr. Mwazabamba, Kanchuchi, Banda. Mkochila, traditional Doctors, Lusaka City Market, 
interview by author 16 June 2004. 
3-  Cf. Dr Mwazabamba, Traditional Doctor, Lusaka City Market interview by author. 16 June 2004. 

38  Cf. Dr Banda Traditional Doctor, Lusaka City Market, interview by author, 16 June 2004. 

41 



4.3.2 Interviews of the relatives and friends of the patients and of those aging 

These interviews were to answer what is asked in the objectives about the effects 

of euthanasia on family members of either terminal patients or elderly, including the 

general understanding about human dignity. Both men and women were interviewed on 

bedside and also outside the hospitals 

Table 4.3.3 Effects and implications of euthanasia on family members. 

r ENDER FREQUENCY PERCENTAGE 

FEMALE 39 , 65% 

MALE 21 35% 

TOTAL 60 100% 

The table above shows that 65 percent among the people waiting and caring for 

patients are women and men only 35 percent. Those who are Christians felt the need to 

be with their patients to show them love and care which the Son of God shared on the 

cross. They value life as a gift from God and have to be preserved. Nevertheless, they 

expressed their constraints to the interviewer outside the wardroom not in front of the 

victim in case they communicate the message that could be seen as if they don't want 

the patient. The sympathy from friends gave the moral support and courage for both the 

patient and the one helping at the bedside. This feeling was expressed by about 98% of 

those interviewed confirming their brokenness. 

Actually, concerning the elderly, most of the people preferred to stay with their 

old parents and take care of them. When asked if they would prefer to take them to old 

L_ 

1 

42 



age homes, some expressed their feelings condemning the whole system of old age 

homes. They said it was neglecting your old parents who brought you up. They wiled 

that, it is the turn for old people to be like children as the center of attraction, comfort 

and wisdom in the family. 

From these interviews I could deduce few clear objectives about the respect of 

life in most people in Lusaka. Their spirit of community and solidarity is confirmed by 

just looking at how courageous they are to even spend nights seething on the bedside of 

the patients. The value for life for most Africans is upheld as a gift from God. It was 

also clear that euthanasia is something, which though comes to Zambia at the legal 

debate level, will be opposed. In the same way, euthanasia for elderly people is not yet a 

challenge to Zambians since they are still cared for and loved in the family. The 

interview also shows that a family structure is still upheld despite the attack by other 

influences. In general euthanasia in Zambia is not favoured, practiced though there is a 

possibility that some cases, some kind of active euthanasia would take root through the 

umbrella of passive euthanasia due to it's medical language manipulation. Active 

euthanasia does not exist and it is illegal here and when it comes, knowing it is on the 

way, we will definitely oppose it, comments Fr. Dolly39. But the challenge remains on 

how to prepare for such influences like euthanasia, which degrade human life. 

" Fr. Doly, Present chaplain at University Teaching Hospital, Lusaka Zambia.(June 23 2004) 

43 



4.4 Facing The Reality: Recommendations. 

4.4.1 Euthanasia Awareness Campaign: 

It is factual that the debate on euthanasia has become more systematic for most 

groups, those against and for. I really believe that ignorance is as good as death. 

Therefore, I would like to encourage the total creation of awareness, starting with the 

debate itself concerning terminologies describing euthanasia. Secondly, in common 

difficult situation or illnesses like cancer, and HIV/AIDS. From literature review, I 

realized different kinds of interpretations and acts involved in possible termination of 

life. 

Moreover, what is universally at stake is moral conscious for all people, 

especially the young people. What could be our moral stand in both suicide and 

allowing to die? Awareness in these medical terms would be very helpful for most 

people to make better moral judgments either as a patient or doctor/ relative. My 

findings in Lusaka show some ambiguity not only among the doctors' personal call to 

decide in cases of withdrawal but also their uncertainty in the act itself Almost all 

respondents showed that they did not support euthanasia at all, and have always 

hesitated to withdraw medication that is, painkillers from a terminally ill patient. Their 

conscience enters a deep reflection, which is usually in conflict with the natural 

sympathetic feeling towards a fellow tormenting human being. Only those in faith and 

belief in the sufferings of Christ are the only ones who would understand the suffering 

and encourage the patient to bear the suffering with hope, otherwise it would appear as 

terrible useless suffering. Therefore the call to awareness program calls for open 

44 
A 



dialogue among all those involved. Each medical professional in conjunction with his 

own personal call to do good based on natural law and according to his Hippocratic 

Oath, should be able to do everything possible to save life. There should always be open 

dialogue with the patient before he/she deteriorates, between relatives, nurses and 

doctors to survey all possible understanding of the suffering or the disease. It's only 

then that one could make proper moral judgments. 

4.4.2 Foreign Influences. 

We have to acknowledge the global influences with a critical mind not just mere 

assimilation of every possible attractive culture. It is evident that the western culture is 

very dominant especially in corrupting the minds of young people in Zambia. Since we 

are in global culture it would be lacking to implore parents to educate their children in 

better assimilation of the so-called western culture. But the best at the moment is to 

have also a global education concerning what is dispatched to the world through mass 

media. Some trends spreading the culture of death like euthanasia should be handled 

with care and it is unfortunate that those in control are powerful economically, thus 

dominate. Globalization on the hands of total capitalist has dominated through the use 

of mass media As moral human being despite this dominance, we are called to stand 

against all inhuman consumerist influences. Thus we are called to be the voice of the 

voiceless as pro lifers and humanist with the use of the very media and scientific 

technology, which could be well used being a gift from God. Good education and strong 

outstanding well-informed conscience, which would exemplary making our society a 

place where the culture of love shall be advocated fully. 

45 



4.4.3 What About Deteriorating African Values? 

We are in the modem generation where Internet and mass communication have 

made our world a global village. Our culture has become truly dynamic due to different 

international interaction with other foreign cultures. So whenever we say African 

values, we should always keep in mind the challenge that Africa itself has a diversity of 

cultures with different histories. Nevertheless there is what we can call the common 

powerhouses meaning common African trends. These include, solidarity, community 

and the spirit of sharing. The morality behind these trends should be emphasized to our 

young people, otherwise even these African trends would slowly disappear. The 

capitalist individualistic mentality is already on our doorsteps and we have to be very 

critical on the values of life. It is unfortunate to see young people pushing for the 

legalization of euthanasia in Britain. And the Catholic bishops urged the peers to reject 

the bill instead, as presented in the Tablet, " Catholic Bishops, Hospice Chaplains and 

disability rights campaigners have urged peers to reject the bill to legalize euthanasia 

which was due to be debated in the House of Lords yesterday."4°  

In such cases our youths should be well vested in the values of life and its only 

then that they can make a sound moral judgments. Actually, it would be good to 

understand that which challenges Zambians. Some can argue discrediting what we 

claim to be African values. This is due to the fact that Zambia has already to a lager 

extent been influenced though the intrinsic character still remains. Non-authentic 

Zambian is one who has consented to external influences, not regarding African values 

Tablet. 7 june 2003. 35 

46 



as important in the society. Aware about this neglect we need to encourage those who 

can help Africans to be proud of their traditional values. 

African thinker like Kwame Gyeke points out that, "the most adequate morality 

is one that is humanly, socially and altruistically grounded:Al  From this we can uphold 

that the humanist moral outlook fostered by African cultures is something worthy being 

cherished in our modern world. Most of the time social condemnation of homicide is 

greatly displayed, so that if anyone kills another, the relatives or members of his group 

immediately seeks redress. That is why John Mbiti would state that, "I am because we 

are and since we are, therefore I am"42. This shows that solidarity aspect of an authentic 

African is actually intrinsic. This is an attitude that is different from Descartes cog/to 

ego sum, that is, I think therefore I am. If Africans and their community values could be 

powerful and influential through the same mass media, we can to a greater extent make 

a community of love and peace therefore create a better place to live. Thus it is exactly 

what Christians strive for in spreading the gospel message of Christ. The hope for all 

pro-lifers is that human dignity shall be upheld at all cost. 

4.4.4 The Role Of The Church. 

4.4.4.1 Pastoral care of the sick: 

Illness, and old age is a reality, which needs our human and spiritual response. 

The church through the sacraments of Reconciliation, Eucharist and Anointing of the 

sick, has always affirmed it's her duty in caring for human life especially at its last 

moments of earthly life Thus ministers to the sick should be well informed about the 

41  Robert n. Beck & John Borr. Ethical Choice: A case study Approach (New York: The Free Press. 

1970). 260 
42  John S. Mbiti African Religious and philosophy, (Nairobi: Heinemann Kenya, 1986).108. 

47 



struggles of terminally ill patients and actually of all the dying. Carl A. Neghswonger, 

during his experience with the dying proclaims that it is a learning process as he states, 

" as our teachers, the patients have helped us to understand the unique and dynamic 

nature of dying as it is experienced through a series of dramas."43  He goes on to 

mention the six stages before dying as 

1- "The drama of shock: denial vs. panic. 

2- The drama of emotion: Catharsis vs. Depression 

3- The drama of negotiation: bargaining vs. selling out. 

4- The drama of Cognition: Realistic Hope vs. Despair 

5- The drama of commitment: acceptance vs. Resignation. 

6- The drama of Completion: Fulfillment vs. Forlornness."44  

It is important for ministers to be aware of these stages and know what is 

required at each moment in order to help the patients not to loose hope, incase they opt 

for euthanasia. Love and care for the patient should be manifested in all possible ways 

to convince one that society still loves him/her. The integration of the sufferings into the 

passion of Christ should affirm our value as respectable children of God. Beside prayers 

and sacramental help, the church could also strengthen its ministry to the dying by; 

a) Establishing parish pastoral counselling units 

b) Encourage home-based care units, where frequent visitation and 

interaction could be possible. 

43  J. D. Bane, A. H. Kutscher. R. E. Neale. It B. Remes. ed.. Death and Ministry. Pastoral Care of the 
Dying and the Bereaved. 38. 
44 mkt 38  

48 



c) Since a sick person is a community responsibility (African 

mentality), need to encourage small Christian community to help in 

giving moral support. 

d) The church should never compromise on issues, which undermine 

human dignity and value of life. 

The voice of the church should be well composed with well-informed 

theologians, and Christians, vocal pro-lifers, to be able to debate with government 

officials who could have the consumerist mentality. Actually a good government should 

be able to foster awareness programs on issues concerning proper human dignity and 

rights. The Zambian government has, as its first obligation to protect its citizens but this 

is not always the case due to corrupt selfish mentality thus overlooking the weak in 

society. 

4.4.5 Conclusion 

In chapter four we have presented data analysis and interpretation based on the 

questions on the questionnaire, interviews with traditional doctors and relatives and 

friends in Lusaka. I also outlined some recommendations in relation to awareness, 

foreign influence and the mass media. 

Lastly the chapter presents recommendations to encourage mutual understanding 

not only on intellectual level but mainly on moral grounds. The morality behind each 

act is what touches the value of life and has to be well understood and respected without 

any dominance and manipulation. The government of Zambia should listen to the voice 

of the Church especially on moral issues in order to preserve the value and morality of 

the country and society at large. 

49 



GENERAL CONCLUSION. 

Generally I could say that the major arguments in favour of euthanasia are: 

firstly, the patient has the right to commit suicide and can choose to end his/her life and 

thus consider euthanasia a viable way of doing so. Secondly, the argument is based on 

the relief on unbearable pain one goes through and one would like to put an end to such 

suffering. Euthanasia can be as a result of terminal illness, while others may not have 

access to adequate medical care due to poverty, thus opts for euthanasia to relieve the 

burden on the family members or those taking care of them. 

Our literature review confirms that euthanasia is a reality in our global society, 

already legal in some countries like Netherlands and is condoned in some states in 

America. Thank God it is illegal in some countries in Africa, e.g. Kenya and Zambia. 

The debate on mercy killing has combated most of the people world wide due to the 

spread of consumerist influences through globalization policies displayed through 

advanced communication technologies. The medical professionals are sometimes in a 

dilemma, failure to evaluate their intention before acting, which results in the death of a 

human being. Mercy killing is a practice that is carried out on medical grounds and for 

the benefit of the patient, however it has over the years generated a deeper debate on life 

and suffering.45  

Meanwhile euthanasia is a direct challenge to the understanding of the meaning 

of life and suffering. A lot of influences from the west have suffocated not only the 

Christian message about life and the meaning of suffering but also the whole African 

15  Article by Racheal Mbugwa. Daily Nation, Monday. 6th  December 2004. 7. 

50 



community and the spirit of solidarity. In real sense euthanasia is a violation of the 

sanctity of human life. This argument is based on the moral belief of the high esteem of 

human life and its sacrosanct nature. Thus no human being may take another's life 

under any circumstances. Even in terms of personal autonomy, no one has authority to 

perform an act that is intrinsically harmful to oneself again knowing that our autonomy 

is never absolute because we are within a community with both social and personal 

ethics with interest for all. Most theologians have proclaimed the dignity of a human 

being created in the image of God. Suffering and death are within God's plan of 

salvation in which we participate in the paschal mystery of Christ. 

Different global trends through the use and misuse/ manipulation of mass media 

could disintegrate the real values in life. Again the pressure increasing demands of daily 

life, tragedies, accidents, terminal diseases, HIV/ Aids, death etc could prompt easy 

solutions like euthanasia. Therefore there is a great need for all pro-lifers to strongly 

advocate the gospel of life highlighting the meaning of suffering and death. Some 

possible and practical recommendations in facing the reality of life, have been presented 

in chapter four as eye openers for those who would wish to do further research. 

Finally the whole work has been a study of euthanasia in its different terms 

practiced on the terminally ill and the weak in society especially the elderly. The main 

objective was to analyze how euthanasia is a challenge to Christian understanding of 

suffering and death, channeled by the power of mass media. Chapter four concentrated 

on data analysis sampled in Lusaka, Zambia, addressing the hypothesis: how far has 

Zambia gone in the euthanasia practice. After data interpretation and evaluation, I was 

able to give the possible recommendations for awareness in readiness of this in human 

practice, which we may not manage to escape in our advancing society 

51 



BIBLIOGRAPHY 

Books 
Alexander A, Hanson J. Taking Sides (clashing views on controversial issues in mass 

media and society) Dushkin publishing group, Gilford, USA 1997. 

Crawford, R., Can we ever lag An Ethical inquiry, Darton Longman and Todd, Great 

Britain, 2000. 

Dougherty F., (Editor). The meaning of human suffering, Human Sciences Press, New 

York, 1982 

Gill R, (editor). Euthanasia and the Churches, Cassell, UK 1998. 

Gula R.M. What are they saying about Euthanasia? Paulist Press, New York 1986 

Gula R.M. Euthanasia, Moral and Pastoral perspectives, Paulist Press, New York 

1994. 

Maestri W.F. Choose life and not Death, a primer qf abortion, Euthanasia and suicide 

St. Pauls Publications, New York 1986. 

Magnante, A. Why Suffering? The mystery of Suffering in the Bible, Paulines 

Publications, Africa, Nairobi, Kenya 1997. 

Murphy, E.P., A History of the Jesuits in Zambia, A mission becomes a province, Paulist 

Publications, Nairobi, Kenya 2003. 

Magesa, L. African Religion, Moral Traditions of Abundant lie, Orbis Books, New 

York, 1997. 

Mbiti J. S., African Religious and Philosophy, Nairobi, Heinemann, 1986. 

Nyerere, J, Freedom and Socialism Uhuni na tljamaa, London, Oxford Up, 1968. 

Pazhayampallil Thomas, SDB, Pastoral Guide Vi, Fundamental Moral Theology 2, 

Bangalore Jyoti publications India 1995. 

	The New Technologies of Birth and Death, Medical, Legal and Moral Dimensions, 

Pope John Centre, St Louis 1980. 

	The Catechism of the Catholic Church, Paulines Publication, Nairobi, Kenya 2001. 

52 



Wachege RN. Living to the, Dying to live, African Christian insights, signal Press Ltd, 

Nairobi, Kenya, 2001 

Westley Dick, When its Right to Die, Conflicting Voices, difficult Choices, USA, 

Twenty-third Publications, 1995. 

Documents 

Conserving Human life, The Pope John Centre, 1989. 

Declaration on Euthanasia, Sacred Congregation for the Doctrine for the truth, St Paul 

Book and Media, 1980. 

Evangelium Vitae, Paulines Publications, Nairobi, Kenya 1995. 

Flannery A. Vatican Council II, more post Conciliar Documents, Bombay, Publications, 

1982. 

Paul VI, Pope, Evangelii Nuntiandi: evangelization in the Modem World: Vatican City 

1992. 

Vatican II, Aetatis Novae, ed., Flannery a. new york, 1963. 

	gaudium et spes, ed., Flannery a. new york, 1963 

	, inter mirifica, ed., Flannery a. New York, 1963 

prosus 

	"The church and the Media of Mass communication", Preamble, 1987. 

Articles 

Daily Nation, Nairobi Kenya, 6 December 2004 

Tablet magazine of 7th  June 2003 

Hauser B. Mercy Killing, File// A. hauser 34, 2004. 

Videos 

William F. Buckley Jr. Right to Kill, American Portrait Films, USA 1989. 

53 



APPENDIX 1: QUESTIONNAIRE SET. A 

Questionnaire for Doctors 

I am a student of theology at Tangaza College, the Catholic University of Eastern Africa 

(CUEA). 1 am researching on the implications of euthanasia on the people in view of 

the Christian understanding of death and suffering. To find out how far and challenging 

it is to the Zambian people (Lusaka). The following questions will not only help me do 

my research scientifically, which is a partial requirement for my B.A degree in religious 

studies but most of all for the peoples' awareness about the implication of it. 

Confidentiality and respect for your responses will be observed and be aware that the 

information will only be used for academic purposes. 

Instructions: Please tick and give your comments where necessary.  

a) Name (optional) 	  

b) Age 	 Sex- Male 	Female 

c) Occupation 	  

d) Denomination.. Christian t= Non Christian 

Others 	  

1) How long have you been in this profession? 

1- 5 years 

5— 10 years 

10 — 15 years 

15 And above 

2) Have you ever- practiced euthanasia? 

Yes 

No 

Em 

54 



3) If yes what do you understand by euthanasia? 

a) Mercy Killing 

b) Assistance to die 

c) Escort to eternal peace 

d) Suicide 	 ETJ 

e) Others 	  

4) How would you rate the level of euthanasia practice in your Hospital? 

a) I to 10 % 

b) 11 to 25 % 

c) 26 to 45 % 

d) Others 

(specify) 	  

5) What ratio would you give in line to question 4 above? 

a)  1:2 

b)  1:5 

c)  1:9 

d) Others 

(specify) 

55 



• 

6) As a professional doctor, how would you advice one who opts for euthanasia')  

7) What factors justify the practice of euthanasia')  

a) Old age 

b) Terminal illness/VPC 

c) Economic burden 

d) Others 

(specify) 	  

8) How would you value human life? 

a) Gift from God 

b) Natural 

c) Like any other life 

d) Other 

(specify) 	  

9) What are the implications of euthanasia to human dignity? 

Thanks for your cooperation 

56 



APPENDIX 2: INTERVIEWS FOR TRADITIONAL DOCTORS: 

GUIDING QUESTIONS 

1) What do you enjoy most in your work? 

2) What kind of medicine do you have most? 

3) What diseases do they cure? 

4) What disease demands strong medication? 

5) Could some of these medications facilitate one's early death? 

6) Have you ever been approached by people who ask for medicine for early death? 

7) If yes, what are the reasons given most of the time? 

8) How often do you have such cases? 

9) Could you help me if I ask for help, to give a compassionate death to my old grand 

parents? 

SOME OF THE INTERVIEWEES 

Dr Mukaya Allan, Professional Medical Doctor, University Teaching Hospital Lusaka, 
Interview by author, 20 June 2004 

Dr Munnapou Maggie, Professional Medical Doctor, University Teaching Hospital 
Lusaka, interview by author, 19 June 2004 

Dr Abdukarim Azizov, Minor Soko Military Hospital Lusaka, 23"' June2004. 
Sr. Bridget Edman, prof. in Philosophy, 2? May 2004. 
Dr Soka Nyirenda, Profesional Doctor University Teaching Hospital 

Lusaka, interview by author, 18 June 2004. 
Dr Nimesh Naik, Professional medical doctor, Pathologist, Lusaka Central Clinic, 

10th  June 2004. 
Mwazabamba, Traditional healer, Lusaka City market. 16th  June 2004. 
Banda, Traditional healer, Lusaka City market. 16th  June 2004. 

57 



APPENDIX 3: GUIDING QUESTIONS FOR RELATIVES/ FRIENDS 

1) What is your name? 

2) What denomination are you Christian or non-Christian? 

3) When was your relative admitted? 

4) I am sorry for what you are going through 

5) But how would you manage the medical bills? 

6) How are you relating to the patient? 

7) What are the doctors saying? 

8) You are really suffering and how do you endure such suffering? 

9) Do you have any support from other relatives? 

10) How are you feeling now? 

11 Do you believe in the Passion of Christ? 

SOME INTERVIEWEES 

Mademera Obby, Assistant accountant, office of accountant General, Lusaka 
7th June 2004 

Patrick Nhjobvu, Assistant accountant, office of accountant General, 
ri  June 2004 

Charles Thole, Relative of the Terminally ill, University Teaching Hospital, 
29'h  June 2004, 

58 


	00000001
	00000002
	00000003
	00000004
	00000005
	00000006
	00000007
	00000008
	00000009
	00000010
	00000011
	00000012
	00000013
	00000014
	00000015
	00000016
	00000017
	00000018
	00000019
	00000020
	00000021
	00000022
	00000023
	00000024
	00000025
	00000026
	00000027
	00000028
	00000029
	00000030
	00000031
	00000032
	00000033
	00000034
	00000035
	00000036
	00000037
	00000038
	00000039
	00000040
	00000041
	00000042
	00000043
	00000044
	00000045
	00000046
	00000047
	00000048
	00000049
	00000050
	00000051
	00000052
	00000053
	00000054
	00000055
	00000056
	00000057
	00000058
	00000059
	00000060
	00000061
	00000062
	00000063
	00000064